SECT. I.

FOr so you are, if you are pretious in our Lords eyes; You were pleased to stoop very low, and so an humble person can doe; and yet lower if need be, when you turned in to me, lesse indeed, then the least of all Saints, which, is as little as can be; And yet I hope, as I pray, not lesse in any ones eye, than I am in my own. But [Page 2] whatever I am, by the grace of God I am what I am. Now to the businesse you were pleased to propose to mee, and require resolu­tion from mee thereunto. These, to my best remembrance, you called Circumstantials onely, matters of fact, rather than of faith, of an inferiour nature and degree, which may be done or left un­done, and yet therein walking up to our light, the Command of God is not broken, nor the bond of love with men: And yet to speake a word to this in passage onely, I humbly conceive even in these matters decency and order must be observed, and if we looke our worke should finde acceptance with the Lord, it must be done in faith also; for howsoever the worke be, wee suppose it re­lateth to God, and his service, and but a Circumstance about the worke, rather than of the nature, essence, or substance of the same, yet all this falleth under a command, and failing herein, our wor­ship is marred, being not performed after the due order: We may say of Circumstan­ces as of Rela­tives, these have the least entitie, but they have the greatest efficacie. Cir­cumstances carry much in our matters with men, much more in warre, they carry all with God, these make all or marre all; these overthrow our actions, if they be not rightly and duly observed; For the Lord stands as much upon Circumstances, as he doth up­on dutyes. Hee will have them done, and well done, after the due manner, and order, by himselfe prescribed, or else as well undone; because the same Lord, that commanded the matter, commanded also the manner of our service; indeed the manner is all. But to let this passe for the present.

The things you charged upon mee to give you an account of, as to my faith therein and practise about them, were to my think­ing, Lord howsoever in common account, and thoughts of others, highly relating to the glory of God, the beauty of his holinesse, the peace and welfare of his people, such like or the same with these, mentioned in the title page, and in the Epistle to the Rev: Ministers.

SECT. II.

TO these things you desired me, yea you charged mee to give you my opinion; and if in the Negative, then to give you the reason of my Contrary Judgement unto yours; I tooke this at the first hearing, and so doe still, to be, a matter too high for [Page 3] mee; and indeed, at that present was minded, how ever you char­ged mee, not to meddle in it; least, as was said of one, you know by whom, A good cause should have a weake Defendant: Yet up­on after-thoughts, and taking Counsell with God, upon whom the Creature depends every moment for his being, and for all his good he hath; and quickly after communing with my brethren, in Fellowship with me, about it, as I beleeve your intent, and I am assured my duty was to doe; and taking our Minister with us, and seeking to God againe altogether, we resolved by the helpe of his grace, to endeavour to give you an account of our matters, accor­ding to your demands; and, as our God should be pleased to give in to us, to give forth to you, keeping all along as close to Him, and His Word, as possibly, through the supply of His grace, wee can; So you see now what is done, and wee are full of hope, sith it was our full desire and endeavour, you will finde our words so ordered all along, how weakly soever, and our matters so dis­posed in the strength of his grace, which wee have sought for, as that you will conclude of us, That wee are as unwilling to give any offence to your worthy selfe, or any other of your brethren in of­fice with you, as much honoured by us as well you can thinke, as wee would be to offend the Apple of our Eye; and rather breake our owne bones, then be a meanes, or just occasion to breake the peace of the Church, or of any good man there: so you will not account the whole Nation with every Parish a Church; and the rich man, the good man, and best amongst them there: If these or any one of these are pleased, God is infinitely displeased. We seek not to please men, but God. And pleasing Him, we cannot thinke we can displease any good-man. The words we reade, Caent: 2. 7. together with the Note on the side, we observed thereupon, was very pressing upon us; I charge you by the roes and by the hindes of the field, that yee stirre-not-up nor awaken my Love untill shee please. The Note upon the side is (we doubt not but Interpretors give other Notes upon it; but this is for our use) Christ chargeth them, who have to doe in the Church, as it were by a solemne Oath, that they trouble not the quietnesse thereof. And this wee thought fit to put as in the front and beginning of our busi­nesse.

SECT. III.

VVEE have yet before wee come to our maine worke, fur­ther matters to Preface before-you by way of Apologie for our Pastour (such he is to us, what ever he is to others) and for our most unworthy selves. And surely this is lawfull to be done, and more than expedient, it is necessary wee should doe it. The glory of God and the Gospell of His glorie, and the good of his poore people. All this and more then all is concerned in it. A Name saith the Wise, hee meanes a good name, a pretious name, for an ill name hath an ill savour, the Good doe, as wee may say, stop their noses at it, not like the name of the wicked, but the very same, which rots above ground: A good name then is rather to be chosen then great Riches: and a very sweet thing it is, and better then pretious oyntment; And being such it deserves to be kept so; and, what possible, to be kept as we doe our choycest things, in sweets, all the yeare long. Now in doing this wee shall not sweat to rescue his name from off the tongues of wicked men, who spea­king good of evill, cannot possibly, but speake evill of good. You know better than wee, what a good man said (in common repute in those dayes) hearing a bad man commend him, What evill have I done, said he; It is possible, nay it was almost ordinary when time was, to heare the Devill himselfe and his nearest and dearest servants speaking excellent things of the Lords excellent servants, as of their Lord and Master himselfe sometimes: But then the De­vill hath a designe, so have his servants also. O it is a foule dis­grace to the Good to heare the wicked speake good of them. You remember that old preacher Bernard comming out of the pulpit and through the throng had the generall applause of the people (and generally they are starke rotten, and stinking as is the Car­rion that lyeth in the ditch, The good man went home weeping, and up to his closet pittifully mourning before his God; Lord, said he, I have pleased the people to day and my selfe, which assureth mee, I have displeased Thee my God; whereas I should rather displease the whole world then Thee my God; so up to the pul­pit againe the very next day, having scarce slept the night before, remembring the applause of the people, &c. For you know what [Page 5] followes; It is as good a signe of a good Minister as wee can rea­dily thinke of; Wicked men reproaching him, will not come at him; belch-out their spewing upon him, doe all they can against him, to thrust him away. A good man sure, and some good is done; The Devill is pinched; his servants rage; Now Gods work goes­on; The Gospel is on the thriving hand; It never gaines more than by opposition from the flesh within, and the wicked without, contradicting and blaspheming: That is excellent sure the very wisdome of God and power of God unto salvation, which the dam­ned world with the rulers of the darknesse there, doe so mightily oppse, contradict and blaspheme: so now wee are carelesse what the wicked say of our Minister, or of us, how can they speake well, that are accustomed to doe ill? and make it their work all the day long, to take away the righteousnesse of the righteous from him; Let them goe on; their night is comming, when they shall receive according to their measures, pressed downe, running over (O that they could consider!) It fares well with the Gospell and all true Gospellers: what care wee though we suffer a little: The Truth and the Church cannot be crushed no more then a Rooke can, saith our second Rainolds: And sith it is so, wee cannot be harmed.

But now, though wee are as carelesse as can be what the wicked say or what they doe, for they doe but after their kinde as thornes and briars and Scorpions use to doe. Yet doe we much regard what the godly-wise (amongst these wee reckon your selfe) may thinke speake or doe, in reference to him or them, who may de­servedly be numbred with your selves, and accounted as they may have approoved themselves, godly and wise also, for thus the case may be, and it is, as wee have cause to say, an ordinary case: Godly and wise men may entertaine prejudices and jealousies a­gainst those, yea and take-up a report against them, and too rea­dily all this, and as groundlesly, especially where there is not so sweet an accord in point of judgement and practise betwixt them, as were to be wished; and so it fals out too often, that where there is no closing in opinion (wee will call it but so) there is as little closing in affection with those of a different opinion, and possibly must be so. And now let a report come, it is to the defaming of him or them, that differ from mee in judgement, I examine not the report or reporter, but, being to the desaming of him that is not [Page 6] of the same minde with mee, how welcome is the report, and the reporter! the defamer and the defamation! Let nature speak here for grace will be silent. And now, Deare Sir, we take leave to be more particular in these matters, being, as wee hinted hefore, of that high concernment, that wee may vindicate our Minister as we can, and put in a Caveat against that, which is so common wee would we could not say among the godly, rash judging and cen­suring before the time, when matters should be well sifted first, the party or parties heard, what they can say for themselves. O it is good to heare all before wee judge any thing at all, else we may doe as preposterously as they did, who, as you finde it written, hanged a man in the forenoone, and enquired into his crime in the afternoone, whence Lidford law: and so wee, and worse, if so wee doe, for judging the man before we have heard him, or how true that is, which is spoken of him, we may judge him, whom God accepteth; and in that which God alloweth, and commandeth; yet we lay a blot upon his name which haerebit will sticke doe wee what wee can; And taint a man once in the opinion of the world, and he lyes open to any usage; And so wee come to speake for him, who hath spoken to God so much for us; and from God so much to us; that thereby wee may undeceive your selfe, and then wee shall with the same Labour undeceive others to the halfe of our parish and more, for you are the lazying or leading man, the 1 very Bishop amongst us; ‘You have heard it objected against him, nay if it be not your owne objection, yet it is your jealou­sie, Godly we would call it, for so you have expressed your selfe once and againe, That whereas he should deale in substantiall and fundamentall truths amongst his people, he troubles them with matters of an inferiour nature, which might be forborne ra­ther than spoken, and might wait their season serving onely at present but to ingender strife, and doubtfull disputation, not tending at all to edification.’

To this wee answer according to our knowledge, calling God to record upon our soules, as to the truth of that wee say, and wee doe appeale to the consciences of every person that hath an eye heaven-ward, and applyed to him the eare, and is not a right Gal­lio, that careth for none of those things, whether he or they have or­dinarily heard in our Country villages (for we hate comparisons) [Page 7] more pertinent texts chosen; more fully and with life followed, more feelingly pressed, and all impertinences avoyded, as if it had been in the mans heart (and surely there it is for God put it there) to endeavour his utmost to declare unto us all the counsell of God, and so to keepe backe nothing that was prositable to us. And this little is as much as we will say to that urged against him, his not insisting upon substantials; which yet had been in our judge­ments, too much, had it not, as that also which followes, been forced, and, as wee may say, sqeesed from us; for Pudet hac oprobria nobis Et dici potuisse & non potuisse refelli.

Whereas it is further sayd, That he deales in matters that in­gender 2 strife, and cause doubtfull disputation; To this we could speake as before, but certainly, Sir, It is as false as that Bubo is a Nightingale, to use our Jewel's words. Hee deale in matters ingen­dring strife! If we can possibly understand the Genius of the Man, hee abhorreth it with his heart. We cannot forget the time, when your neighbour-Ministers, Learned and Godly indulged two dayes to those horrid enemies & adversaries to Gods free grace through Christ, (which they make nature making it as common as nature,) and advancers of free will, that does more in order to the working­out our Salvation, then the supply of grace doth; and so Dung­hill-man is set in a Throne, and the Lord of Glory (we should tremble to speake it, as you to heare it) on a Dung-hill that so these men of the earth might have advantage ground of Him, and call him, as some have don, satis pro imperio, to give an account of His matters: Wee were saying, These proud men had two dayes for hearing what they could say, and so honoured they were by these Godly Ministers, to dispute it with them. We remember withall wee found our Ministers spirit not a little stirred at this, knowing as he sayd, That Truth would have no Glory by that Mouth-disputation; for that these enemies having espoused them­selves to these errours, will stand like the bound-stone, which you know had this Motto, Cedo nulli. And besides they have a mar­velous advantage against all good men, and the greater, the bet­ter and wiser they are, in the carrying on a dispute with their tongues: for the Godly Learned and wise, have Faith and a good Conscience, whereof they are as tender as of their eye; they are civill and modest withall, and cannot but deale as becometh God­linesse. [Page 8] But these enemies have made Shipwrack of all—And you know what followes: Now this wee must not forget neither, That our Minister observing all this, for hee was present one day, and vvhat a Concourse of people there were and some of his own charge, presently after his returne, he chose these Scriptures which vvee thinke it our duty to set downe, thereon to treat three or foure Lords dayes, Deut. 29. 29. Secret &c. Psal. 25. verse: 4. The secret of &c. John 17. 6. I have. These Scriptures by divine assistance he so handled, That they vvhom God had instructed to discretion might clearely see, That Lambs may wade over those Depths where Elephants must drowne; Hee deale in matters tend­ing to make strife or cause doubtfull disputation! No, he deales not in matters too high for him, and declines those, as a Serpent in his vvay, that may cause strife; therefore wee will say to this Cujus contrarium verum est.

Onely wee must appeale to your selfe, before vvee leave this matter; have not you said more then once and lately twice in one day and before others, vvhich caused all this, That you have been urging him these three yeares almost, to dispute with you, or to give you in vvriting the reasons of his judgement and practise as to the matters of his God, and Discharge of his place, and yet you could not gaine so much at his hands: which tels you plainly, what naturally hee declines, and what mainely becometh him as every good Man to do, by doctrine to cleare his practise; and by practise to adorne his Doctrine; as grace may advance gifts, and gifts beautifie grace, this to his power hee hath done as one that stu­dyes to be quiet, and to live-up to the Truth, rather then to dispute it; for being clearely knowne to him, through Grace, to be the Truth as it is in Jesus, Disputation is but the Calling it into que­stion, which is a debasing of it, as to mixe Gold with Copper. Therefore till needs must he did forbeare; Therefore Sir, take your selfe for one witnesse in this matter, and you are instar omnium, and beleive not what others say, who care not much what they say, That he intends not so much Edification, as to promote doubtfull disputation; vvee say it againe, and wee say it clearely, It is a forged Cavillation, and a most false accusation, for he ac­counts it more then a fault, a Crime so to doe.

But wee desire not you should trust to what wee say; vve will 3 [Page 9] take leave to proceed and make good what we say, holding it not impertinent to the matters in debate betwixt us; for, hinc illa la­thryma, the very rise of all these clamours, Nec ad-huc finitus O­restes scriptus & a tergo, Good Ministers know full well what an evill people (such vvee are all in the state of nature) will require of them, Give out the Sacraments to them and hold-in the word, and they are satisfied; This he observed full well but tooke no notice; did as wee have heard a good Minister should doe; hold on his course (Chrysostomes vvords) as the Moone in her Orbe, wholy carelesse of, and neglecting the barkings and clamourings here be­low; and pressed all along substantiall Truths, thereby to drive us out of our selves, and up to God; But when they would take no way, but the Sacraments they must have; he opened unto us the Doctrine of both the Sacraments; of Baptisme, from Math: 28. 18, 19. Rom: 2. 28, 29. Gal: 3. 27. Col: 2. 11, 12. Of the Lords Supper, from 1 Cor: 10. 16. Matth: 26. 26. Mark. 14. 22, 23. Joh: 6. 50, 51, &c. 63. 1 Cor: 11. 26. Surely it tendeth to our scope, thus to set them downe, vvhence matters were so handled, and with that clearenesse of Evidence, Who were to be ad­mitted to the Table of the Lord, and who not; that some were taken off from their eager pursuite that way; And others, the most, ha­ving nothing else left them, went on after their manner, Contra­dicting and blaspheming. Now, vvhich must be added, though wee need not tell you vvhat was done in this place before, (for indeed vvee spare you, because wee revereuce you) yet it is knowne all the Country over, vvhat is done in those matters within a Mile and lesse from this place, vvhere the Sacraments are given to him, and them, vvho are as ignorant as Ignorance it selfe, as rebellious as Rebellion it selfe—Et illud quod dicere nolo. Now then that Ministers practise, is so contrary to the light shining forth from the Scriptures forementioned, after which, through Grace, our Minister orders every step of his way; as that his way is as con­trary to that man's vvay (for we delight not to call him a Mini­ster) as light is to darknesse, Christ to Beliall, the Temple of God to Idolls; Then what agreement betwixt these two, vvho stand as opposite, as to their judgement, at least to their practise (for possible, video meliora) as doe the two Poles, North and South. Therefore it is strange to us to heare it said by you from him, and [Page 10] wee beleive you, That our Minister returnes from him very well satisfied. It was answered before; be pleased to take this more; That our Minister can no more come downe to his practise, then a Mountaine can come downe and throw it selfe into the Sea, or the two Poles meet.

Wee proceed to another thing which, as is said, doth but cause 4 strife, and serveth not to edifie; Now of this judge you by that vvhich followes.

He observed, as vvho doth not, the Lords day presumptuously sleighted, and prophaned, and Christmas-day highly honoured; now to shew the iniquity of this, he preached up the one, and al­most vvith the same breath he cast downe the other. Be pleased to take his Scriptures here also, Gen: 2. 2. Exod. 20. 8. Isa. 58. 13. and to lay his Batteryes against the other Idol-day, he chose these Scriptures, Ioh: 4. 22. Gal: 4. 9, 10, 11, 12. This will fall to be one cheife part of our vvorke anon, and so wee leave it; Onely the reproaches cast upon him for. this his Faithfullnesse tohis Lord, puts us in mind of what wee have heard, That there was a good man accused for preaching a seditious Sermon, as was sug­gested, but proofe failing, and not a word thorough the vvhole Sermon giving the least evidence thereto, The accuser spake open­ly and as impudently, If the Sermon was not, then the Text was seditious.

And the same is urged against him opening the Lords Prayer, 5 vvhich though necessarily to be done, yet was he tantum non com­pelled thereunto, so unwilling, sometimes, a man may be to doe his duty, yet being pressed to give his reasons for his not using of it, as others doe, he set upon it, and not rushing on it but after he had delivered the doctrine of Faith in a Catechisticall way from severall Scriptures, taking them much afterthe order, as they are in that, we commonly call, the Creed. And truly he gave such rea­sons why he saith not that prayer at the end of his; and why aGodly Minister should not so doe; nor a godly man take it into his Closet, where he is seeking the face of his God, as that we are fully satisfied thereby, that so it ought not to be said as common­ly and cursorily it useth to be; And withall, he gave us such rea­sons why a wicked man ought not to say that prayer at all, that we have concluded ever since we heard them, That a wicked man [Page 11] hath no more to doe with the Lords Prayer, then he hath with the blessed Cup and body at the Lords Table; The one is as un­comely for his uncleane lips, as is the other for his filthy hands. But this will be the worke of the fourth Section.

Now if it be asked by the way vvhat is all this to the preaching 6 of Christ Crucified, the preachers Text, and so he openeth the ‘whole Counsell of God? To this wee shall humbly reply, much every way: It is true nothing but Christ is to be preached unto Men as an object of their Faith, or as our learned Rainolds and holy Sibbes saith, a necessary Element of Salvation;’ Nothing but Christ Jesus the Lord is the summe and Centre of all divine revea­led Truth: But there are other matters, which are to be preached, being reductive to Christ, and which meet in him. And whether those things forementioned, 1. Relating to Admission to the Sa­craments. 2. To His onely holy day; and 3. To His prayer, are not reductive to Christ, and meet in him, is left to the Judge­ment of the Godly-wise. Thus farre as duty binde; us—more there is, but it is left to the Closet. He, as every good Man, in matters of this Nature, appeales to Gods judgement, and to that wee must stand, and wee shall doe well to minde those Scriptures well, we reade Rom: 14. 4. & 10. Who art thou &c. and why dost thou &c.

And so much for our Minister to vindicate him And give us 7 leave, we pray you, to Apologize a little, for this much wee pro­test before the living God, the searcher of all hearts we have done it, very unwillingly; and have mooved as heavily here as is well Imaginable. But, Sir, you have compelled us from without, and our love to Christ, and the prosperity of his Gospell, hath com­pelled us from within, knowing and fully assured, That nothing hath so obstructed, the running thereof amongst us, as have the Differences betwixt you two, The nearer the conjunction should be, the more dangerous the discord is; wee may allude to it; for the Divisions betwixt you, there are great thoughts of heart, a­mongst those that seeme godly, we hope they more then seeme: Now whence the rise of these? or what hath caused them? The Lord be Judge, and help you to judge your selfe about it. He doth not doe as to sacred administrations, as you did, why should this Cause a Difference? You walked according to your light, so doth [Page 12] he according to his light; He cannot doe as you did, the word of his God, to his seeming, standing like the Angel with a sword in his way, and speaking aloud unto him, if thou goest that broad way Ile slay thee; Why should this make a difference? Would you have him rush upon the drawne sword? God forbid. But you have said he makes shrewde reflections upon you and your way: who can helpe that? But if so, which yet he knowes not of further then thus; The truth is Judex sui & obliqui, he hath done it most unwillingly: And you have it but by heare-say neither, and that is commonly a loude liar; and you must consider your insormers, whether enemies or friends to the Gospell? Wee never heard you charge him but with that, wee humbly conceive, you should have Commended him for: vvee must take leave to set it downe, because that brought him upon the stage, where he at this time stands covered-over with as much filth as uncleane Mouthes, most nasty and filthy hands, and some pretty cleane too in com­parison, can possibly cast upon him. You must remember what you cannot forget, nor wee neither, the Towne and Country ta­king notice of it, so visible it was, being not done in a corner, when he preached first your Lecture at the Chappell neare him, we thought, and thinke so still part of his charge, Not to mention the affronts against him at that time before he came to the Pulpit. His text you know was, Hos: 12. 10. I have also spoken by the Prophets,—having cleared the knowne Doctrine of the text, and grounded it, and comming to make Application of it, A Consecta­ry two or three he pressed first; and this for one, That the Mini­ster of Christ, being the Mouth of Christ, and standing in his stead, must speake and doe in the matters of Christ, as the Lord Christ would speake and doe, if he were here upon Earth. You know and wee know, he spent but few Minutes upon this, indeed he spake feelingly (as one that felt the weight of his charge) and smartly, and was there not a cause? being in his owne place, and knowing full well the horrid doings there? Sir, wee make bold to tell you, and in as much love as you can conceive is due to you from us; had your force been right, and your way good, and not complying too much with the Ministers way of that Chappell. You had com­mended our Minister, given him the right hand of fellowship, and taken him at that time into your bosome. But what agreement? [Page 13] when your wayes lie so crosse (which will appeare, we conceive, through-out the following discourses) to the way of Holinesse, you and we are charged to walke-in. Till you shall take this into your thoughts, and muse upon it, things will be, as they are, car­ried on headlong to the great dishonour of God, reproach of His Word, and scandall of His people, as we suppose: for the close of this, in much love we entreate you to examine what an affront was put upon the Word, when at your earnest request our Pastour tooke a turne in that Lecture, you know when and where, exa­mine we pray you, what the man did you commonly call the Clerke, but might as truely call a Beast, If he turne his backe upon the Word, as he more than seemed so to doe then, going forth of the place, as others did, at the time when the said Minister went up into the pulpit. And upon your examination of the matter, we know what is your duty to doe, if you will doe it. For Sir (it is our perswasion) did your Brethren, whom we honour, we thinke, as much as you doe, understand well and thorowly how matters are carried there, how unbecoming the Gospell, and crosse to the prosperity of the same, they would have things cor­rected, or they would not, we thinke they should not, unlesse they be of your perswasion, take their turne there. Looke to it, Sir, and be perswaded, that for the Glory of God and our Deare Sa­viour, and that His Gospell may run and be glorified, and that you may correct what is amisse, and have peace at the Last, have we spoke hitherto, and shall speake, for, God forbid, we should be silent in such matters as these, being called upon to speake and give our opinion.

SECT. IV.

IN the next place we come to speake a little for our selves, our matters so requiring, yea constraining; for we are as unwilling to doe it as you can thinke us, in some respects; but, in some o­ther, most willing. Wee are, Sir, and you know it, and wee blesse God from our hearts, He hath made us know it too, most unwor­thy ones. Truely Sir, our inward thoughts are (all thoughts are inward, but these are closest unto us, and most fixed there) that we are such unworthy ones, in and of our selves confidered, that [Page 14] we cannot thinke we have thought our selves low enough, till we have thought our selves to nothing, yea worse than nothing, as in our selves still; and if such nothings now, now that He hath plea­sed to reveale His Son in us, to plucke us out of our blood, to wash us thorowly, and so to sloud it away, looking upon us and accept­ing of us in Him, in Whom to be accepted is our Labour, our am­bition, the topp of our glory, and crowne of rejoycing; we were saying, If such Nothings now, what were we then, when we lay-in Evill, like a Carrion in the Ditch, but more corrupted and cor­rupting: being under the power of a lust within, and that wicked one without; What were we then better than others? Children of wrath so soone as we were the Children of men. And had not Grace withheld us, and an All-mighty-Hand raighned us-in, we had been as mad with rage against the Saints, and stood as crosse to their way of Holinesse, as once Paul was, before he came to his right mind; And in every myre of sin, we could have reached un­to, we had wallowed with great delight, as a swine doth, and as they now doe, who lye with the world in wickednesse, for thither­to our will hurried-us, driving us as fast from God, as doth the most impetuous streame run from its fountaine. And all this while (pertaking, by priviledge of our Infant Baptisme, of all Gospell Communions) we should have thought our condition unquestio­nably blessed, taking Sanctuary under the shaddow of a Church, whose height, like that Tree, reacheth unto heaven, and the sight thereof to the end of all the Earth. But He, from Whom wee were running, by His Spirit in His Word laid-hold-on us, and so being mercifull to us, delivered us out of our own hands, and from our selves, as Lot out of Sodom (the greatest Enemies to our soules we know in the world, the God or Spirit of the world not excepted) and gave us an and gave us an hand of faith, whereby we laid hold on Him; And now He vvill hold us fast, and give us power to hold Him, and to vvalke in all pleasing before Him. And now, vvhat shall we say? Even so Father, because it pleased Thee; Who at first spake light out of Darknesse, and caused it to shine into our hearts, even the light of the knowledge of the glory of God in the face of Jesus Christ. The thoughts of this comming strongly upon us at the time vvhen wee vvere seeking His face, engaged us, being so pressed unto it from vvithout, to give an account of the Truth of the way, our walke [Page 15] and practise in it. And so having beleived, we shall speake. This then was the prime and chief prevailing motive to make further enquiry into these things, and to give our experiences about them, as we are perswaded duty bindeth us, and our engagement is to doe, for

If these things be so, as even now we have spoken; and the Lord God hath laid His hand upon us, and by His Finger His Holy Spirit, written the Law of our Relation upon our hearts, as He Upon Gal. 2. 20. pag. 36. standeth to us, and we to Him in Jesus Christ [we borrow this expression from that Man of God M Bridge, who to us, spake much in that little; and surely it containeth much, and we have made, through Grace, much of it, as may appeare throughout our seventh and last Section) Not doubting but whosoever shall en­quire at that Law of Relation, what is to be done, as to Church. Administrations, shall have full resolution therefrom, and so end the matter: Therefore here we shall be very briefe, making men­tion of it onely in Reference to our selves, our way, and walke, and this we were saying] If the Lord hath don thus with us, as having beleived, we have spoken, then we humbly conceive these things must follow.

1. We must follow the Lord fully, as deare children, by the gui­dance of the Holy Spirit of Faith and Adoption, which the Sons of God have, another from that of the world, which rules in the darknesse thereof. We must walke by rule, even as He walked. 1 Joh. 2. 6. If children of the light we walke in the light, even as He is in the light, 1 John 1. 7. Else (1) we should cleane crosse the end of our Election, chosen in Him that we should be Holy, and without Blame before Him in Love, Eph: 1. 4. And (2) wee should else crosse the end of our Calling; As He who hath called you is holy, so be ye Holy in all manner of Conversation, 1 Pet: 1 15. 2. 9. And (3) we should else crosse the end of Gods Discovering to us His Gospell and way of Holinesse, It was that we should walke thereafter, having a Conversation as becometh, Phil: 1. 27. least our unholy practise should give our holy profession the lye—but we hasten.

2. If we can say, Truly our fellowship is with ths Father, and with His Son Jesus Christ, 1 Joh: 1. 3. Assuredly then we can not but seeke after, and bend towards a Communion and fellow [Page 16] ship one with another, that we may watch over each other; help to beare each others burthen; supply each others wants; pertake of each others Graces; doe all things as becommeth a Communion of Saints on earch (which is saith that Learned Man, Upon Job 16. pag. 25 4. the Lower heaven of the Saints) serving each other in Love; For thus wee have concluded, That as it is with lines in a Circumse­rence, the nearer to their Center, the nearer one to another; So nearnesse to Christ cannot possibly consist with a strangeresse or distance one from another, for wee are members one of another.

3. If, as He is so are we in this world, 1 Joh: 4. 17. That is, as we have heard it expounded: If we have His image in us, and stamped upon us, if His Love be shed abroad in our hearts; If He be in us by His Blessed Spirit; we in Him by our faith; If he dwell in us, and walke in us, 2 Cor: 6. 16. Then ought we to walke even as He walked, which was said before: But from hence we humbly conceive these two things will follow.

1. Wee must come out from among them, and be seperate from the world so farre as is possible, and not goe out of the world, 1 Cor: 5. 10. in all times and places, specially at the Lords Ta­ble; for so saith the Lord, Be ye seperate and touch not the uncleane thing, if ye expect that I should receive you, and be a Father unto you, and ye Sons and Daughters unto Mee, 2 Cor: 6. 17. Surely they that walke with God as friends, cannot walke with the world, be companions with the men thereof upon choice, their affaires not requiring, and when they plainly see, they can give no good unto them. But if they could have the least hope, they could by conversing with them, communicate good unto them, they would most willingly doe it; yet then not as companions with them, but Physitians to them; for what fellowship hath righteous­nesse with unrighteousnesse? what Communion hath light with dark­nesse? and what concord hath Christ with Beliall? And

2. Wee must meet often in some place, besides the common meeting place, else how can we speake often one to another? so making full proofe that we feare the Lord, Mal: 3. 16. Surely it is cleare from that place, That that was the manner and practise of the Saints of old. And M. Rogers in his fift Treatise pag: 109. gives us a famous Instance of some brethren with their Pastour [Page 17] that met together in the yeare 1588. privately in one house, there to complaine to each other of their sinnes and wants; and to finde out the remedies against the same. That holy man in the same place, gives us to know the good of that Conference, which he brancheth forth into many perticulars, if we well remember, but we finde them contracted into three.

1. This meeting was a great whetting-on to them to fre­quent the publique Ministery more carefully, and fruitfully after­vvards.

2. These two kinds of meetings, publickly in the Church and privately in their houses thus carried, did knit them together in that bond of brotherly love, which, during life, could never be broken.

3. It was a meanes to make them have Christian conference and godly communion in greater account.

Wee vvill take leave to adde hereunto that holy Man's words, Mr. Tilling: Serman, p 200. now with Him, whose he was, and whom he served. The reason why there is so little of the Spirit given forth, though it be the great New Testament promise, is this, Because Saints are no more in assem­bling together. Saints are not found, as they should be, in their worke of Assembling together; When the Lord Christ gave His Spirit to His Apostles immediately at His Resurrection, it was when they were assembled together, Joh: 20. 19. 22. When the Disciples were assembled together He breathed on them, and said unto them, re­ceive the Holy Ghost. And so we reade in the 2 Acts; where wee have the more full giving-forth of the Spirit, It was when the Saints were assembled togetehr, when they were all with one accord in one place; He might have given it to them one by one, when they were alone: But our Deare Lord chooseth to give-forth the Spirit, when they were Assembled together: To assure us how much He loveth the Assemblies of the Saints; He will not give to every one in a corner alone, but when assembled together: So that if Saints neglect their meeting together, there may be little enjoyment of the Spirit, though it be the great promise of the New Testament Ad­ministration.

There is much more to be said for this meeting together of the Saints, and there is much said against it, vvee shall referre both this and that to another place, the last Section.

2. Wee proceed to remove an offence taken against us, we say taken, for God knowes, we know not when and wherein any was given. Thus it is suggested, That we are regardlesse of others, who walke not in fellowship with us. Much more is said, but we shall heare more of it in another place; This we will say here first.

1. That no good man can be regardlesse of another how bad soever; nay the worse he is, the more regard a good man hath unto him, so as he could take such an one into his bosome, so be thereby he could make him better. 2. Wee professe from our hearts, now that wisdome hath entred-in thither, and knowledge is pleasant to our soule. That we cannot but love all we have the least hope, doe love the Lord Jesus in sincerity, observing their or­derly walke according to the rule of the Word and Commands of the Gospell, under what formes or Notions soever they be; that is little or nothing to us, they love the Lord in sincerity, and that is motive enough, and bond strong enough upon us to love them. That Christ hath received us, prevailes much to receive one another. Though yet we confesse, we cannot but invite others to come-in and joyne with us, (we know He is the Lord, that perswades to come-in and adds to the Church) but we say, we cannot but in­vite others to come-in to us, and walke along with us; Assuring them that they shall finde the same that we doe, That all the wayes of wisdome are wayes of pleasantnesse, and all her pathes are peace.

3. And yet, That they may not be too hasty, and so rather stumble into the way, than take into it upon choice, we doe ad­vise them to sit downe first and count their cost: Assuring them from as sure a word as the Heaven and Earth have for their con­tinuing, that they must come off from their owne way, a way of sinne and death, and cast a spewing upon it, that they may no more returne unto it, than they would to their vomit to take it up againe, before they can enter this way to walke in it as becom­meth with a right foote, in all pleasing, as before Him, Who hath called us out of darknesse into His marvailous light: Wee tell them moreover, least they, finding themselves mistaken, should returne backe to their Egypt of sinne and Darknesse, That though it be as pleasant a way as pleasantnesse it selfe, yet, so saith the Spirit, [Page 19] renewed, not, so saith the flesh; for not one stepp scarce is taken therein, but it goes to the heart of flesh and blood. And truly to take it in passage, hereby wee conclude the truth of our way; That it is the way of holinesse, which is a torment to flesh, not mor­tified, as flesh is a torment to it. And so we say farther to him or her, that beares any liking to this way, and makes some offers to­wards it (wee give all encouragement that can be (for who dares despise the day of small things, the least motions or breathings heaven-ward how welcome!) yet wee say further, and it is good to tell them the worst with the best; That they never found what a rebell flesh was till now; nor a busie Devill till now; nor what persecution is till now; which if they meet not with from without (and that were a wonder, Odium genius evangehj. ha­tred is the companion and very ge­nius of the Gospel. 2 Tim. 3. 12. Hell-gates standing wide open against them night and day) yet certainly they shall meet with from within; for so saith the Spirit by the Ministery thereof, All that will live godly in Christ Jesus shall suffer persecution; and wee have our Masters word for it, In the world yee shall have tribulation; ‘which word though, hath not the least power or efficacy in it selfe, but onely as it is managed in the hand of Satan, to turne Men from God; And yet the Lord Christ hath not let that goe free without its deadly wound, but bids his followers be of good comfort, for He hath overcome the world, that is, for them and in their stead; so that it should never be used nor heightned in its enmity to a totall and finall conquest over them;’ these are the words of that Godly and learned Man Dr O wen: But this is the Saints persev: p. 170. point which wee would drive-on like a naile to the head, and presse upon our selves and others, Circumspect walking, selfe-de­niall every day, yea every houre in the day, looking off from all that is flesh, and up to Him who is the Alpha, and will be the Omega, the Author and finisher of our faith.

4. And now that God hath thus perswaded with us by his Spi­rit and Word, wee doe after the manner of his people in all ages, (which was hinted before) who feared their God, spake often one Mal. 3. 16. unto another; and wee feele the comfort of it; And blame our selves most for not doing it sooner; but blessed be God wee doe it now, and that he hath given us such a Pastour, who desires to know the state of his flocke, that they may be made meet in Gods time to give him the meeting at his Table; Truly we blessed God [Page 20] for this day and night, and some of us for this great mercy, that we never were at the Lords Table, for had wee taken the invita­tion being sixteene yeares of age, as multitudes did doe, we had done wee know not what, as others did, and our Minister at that time had given it to He knew not whom: For how could the Minister possibly know our state, who never, to our remembrance, met with us, but at a merry-meeting, or the day before wee were to meet at the Lords Table, and then he that gave us the Question made us the Answer—We passe over this, and through the strength of grace, passe on in this way, assembling of our selves together, as our Callings will give leave, for the mutuall edification each of other, and wee doubt not but ere long all the Ministers of the Lord, that are truly godly, what ever they doe at present, walking according to their light, will draw-on their people this vvay; and be as often with them in private, as in the publique place; minding with all their hearts the danger of the neglect thereof, either in Minister, or in people; vvhere the Apostle layes that rise of that soul-damning-sinne of wilfull Apostacy in the neglect of this, Heb. 10 25. Not forsaking the Assembling of our selves together, as the manner of some is, but exhorting one another, &c. For if we sinne wilfully, verse 26.

5. Wee have now given you at your request some account of our vvay; vvee shall point you now in passage, vvhat lets and rubs we finde in the way (it vvere not else the way of Holinesse, for the broad way meets with none.) And the way vvee take thorough grace to passe over them, with much cheare and com­fort in our spirits being resolved upon the vvay, and assured what vvee must meet with walking therein.

1. It is a way much reproached (wee like it so much the bet­ter for that) That old liar and Murtherer with his servants are still casting a flood upon it, vvhich they will never doe upon their owne way of sinne and death, yet that is one let and a great rub to flesh and blood. And

2. This is another, because many of that vvay vvalke not so or­derly in it as were to be wished, and vvee have flesh as well as o­thers, and carry the same Dung-hill, and Hell about us as the vvorst of men doe (yet with this difference, for wee must not vvrong our selves, much lesse the worke of his grace in us) this [Page 21] Dun-hill savoureth like a dung-hill in our nostrils, the filthiest sinke that is in the world; but with a wicked man like a garden of spices; so our heart is an Hell too, and an Hell to us, whereas to a vvicked man it is an heaven, because it issueth forth to him the way and meanes, first wrought and moulded within, whereby to reach at, and, if possible, to attaine all the sweets of profits and pleasures here below) but as vvee were saying, because we have this Dung-hill, and Hell within us, which is still putting forth from us, and wee have many eyes upon us to observe our walking, wee are carefull with all our care that wee may cut off all occasions, that the way of Holinesse may not be blasphemed through us; for though wee doe meet once a weeke, yet so as it doth not hin­der but further our private affaires, as wee have found by good experiences, and indeed so much profit every way, specially to our inward man (though Piety is prosperity enough where ever it is, and Impiety misery enough where ever that is, the hid man of the heart is the all of man, so be that prospers all prospers, for seldome or never without abundance of grace doth the outward and in­ward prosper together) we were saying, That wee are, through the grace of God such gainers, by attending the meanes of grace, that wee would not for a world neglect the assembling of our selves together, as the manner of some is, but hold-on, exhorting one the other, and so much the more as wee see the day approaching; for this was spoken once and we heard it twice; That they who will have nothing of the Sabbath on the weeke day, will take-in much of the weeke on the Sabbath day, if not all: The meaning is plaine to them that will understand.

6. But now to cut off occasion, wee walke in desire and endea­vour orderly and as becometh the Gospell, wee meddle not with things too high for us, wee are not Intruders into the sacred Of­fice, and utterly dislike those that are; wee take counsell at Gods mouth, and of his Ministers; wee pray and exhort one another much in those words; Onely let your conversation be as becometh Phil. 1. 27. the Gospell of Christ. And then wee depart home, and finde no want of our absence there, according to the good word of our Lord wee finde it hath been with us, other things have been added to us; As our Lord knew our needs were. Wee take it for gran­ted, our Master in Heaven, is the best Master, and gives the best [Page 22] reward to his servants, for He Himselfe and not another for Him will be their reward: So will He be their Defence also, nothing shall hurt them, or be dammage to them, while they are attend­ing His service.

Wee will insist upon this a little, that we may give, if not some satisfaction, yet some answer to those that say, Is is enough and as 2 Tim. 4. 2. Nempe quod ad carnis prudenti­am attinet. Bez. 1. much as is required to attend Gods service on the stated-Day in sea­son; and an houre out of season (as the wisdom of the flesh calls it) would be no small losse or hinderance to them.

1. To this we would humbly reply. 1. That this being so so­lemnely charged upon the Minister to preach the Word; to be in­stant in season, out of season, it reacheth the hearers also; If there must be preaching, there must be hearing, and there must be some time of conferring together about what was heard, and compa­ring the Ministers sayings, as those wise hearers did, Acts 17 11. with the sayings of God, and what profit came of it, all which cannot be, as we conceive, but by speaking often one to another. And for that supposed dammage, That an houre or two in a weeke would cause unto the outward man; it is but cast-in by the car­nall reason of those that minde earthly thengs. It is an unquestio­nable Truth, The flesh never complaineth of the waste or losse of time, while it is pleased; but every houre is two, while that is vexed and put to cost; yet wee may be resolved at this point, While the Soule is a gainer, the man is no looser; and, while the soule is a looser, the man is no gainer. Spirituall accommodations will make a good heart forget temporall incommodities: It is wor­thy our best observation, as that worthy Man hath it, what a full Upon Job 6. 6. p. 441. Ch: 22. 21. compensation the Lord makes to His people, for the want of cor­porall bread and water: Though ye are cut short in outward things, yet ye shall not be shortned in Spiritualls; The raine of the holy Doc­trine shall not be removed from you, which we translate, Thy Tea­chers shall not be removed, Isai. 30. 20. Joel 2. 23. Surely they that looke Sion-ward finde much in this, to engage them to heare much, and to conferre about that they heare, and to take time for it, what possibly can be spared from their worldly employments, which must be served in their season, yet so as greater matters of infinite concernment be not neglected.

[Page 23]2. In the second place we could take the boldnesse here, To entreate the people of God to speake their experiences, whether they have not found as gratious an hand with them, and as sin­gular a providence over them attending Gods service at conveni­ent times, as once the Israel of God did, while they are so well employed according to their Lords command, The enemy shall not exact upon them nor the Son of wickednesse afflict them; What a sweet and heart-chearing providence was it, That when all the Males of Israel appeared thrice in the yeare before the Lord at Ierusalem, none of their Neighbour Nations (though professed enemies to Israell; on the East the Ammonites and Moabites; on the West the Philistines; on the South the Egyptians and Idumaeans; and on the North the Assyrians, should so much as desire their Land, Exod: 34. 24. Such a fatherlike care their God had over them, while they tooke care of Duty, That He not onely stopped hands from spoiling, but hearts from desiring. Againe, it was as sweet a providence as it was wonderfull, That after the slaughter of Gedaliah so pleasant a Country, (left utter­ly destitute of Inhabitants, and compassed about with such war­like Nations, as were the Ammonites, Moabites, Edomites, Phili­stines) was not invaded, nor replanted by forraighners for seventy yeares space, but the roome kept empty; till the returne of the Naturalls: Surely looke what the Spirit spake to the Angell of the Church in Philadelpha, there He spake unto us: Because thou hast kept the word of my patience, I also will keepe thee from the houre of temptation, which shall come upon all the world to trie them that dwell upon the Earth.

3. In the last place to stop the mouth of carnall reason, That enemy and adversary of all righteousnesse, and let alone, will have all the talke, though, in the issue, it will prove to be but contra­dicting and blaspheming, the word of His Grace, the way and practise of His holy Ones; This we say to him, who accounts that time runs-out to waste, which is taken up in holy conference, about what hath been heard, and what profit they have received thereby, That this man hath never heard to purpose, the Word hath not been prevaling with him to Conversion; for, if so, The recalling of it, and meditation upon it had been sweet unto him, [Page 24] and he would observe time and place, as he doth often alone by himselfe; so also sometimes, as his affaires may give leave, among others also, to tell his experiences that way, what furthered or hindred in that worke, of profiting by hearing, that so he may promote the good of others, as his owne; for how desirous is he, That all were as he is, excepting his reproaches and scornes for the Name of Christ; Holding forth the word of life; He, that is rich enough (in grace) is nothing worth, and he, that sayes, he hath enough of the Word, hath none at all to purpose, or to pro­fit by it. Let the word of Christ dwell in you richly in all wisdome, Col: 3. 6. We we about to set downe a little of that much Zanche hath upon those words, but wee intend to be short, wee will onely heare what Holy Sibs speaks to this matter. ‘They that are acquainted with their owne wants, thinke it an happinesse to have plenty; and they that know their naturall weaknesse, know they need all spirituall supports and helps to keepe the vessell of their Soules in perpetuall good case. They know also, that the more they know, as they ought to know, in desire and endeavour, living-up to what they know, the fitter they are for doing and suffering; for communion with God, and for all passages both of life and death, therefore they cannot have too much care this way.’

7. One thing more wee would adde for the clearing of our practise, and removing an offence (not given, we hope, but ta­ken against us) That wee attend the publike place of hearing with all care and attention, and our private exercise at home, and at our private meeting place with all Diligence, ordering matters so, by the help of Grace, that th'one hinder not, but further the other. Some are all for reading and praying at home, For they have good bookes there to reade and pray-by both: Others againe are all at the publike, and nothing at home. To this onely this may suffice, That the use of the private exercises with the neglect and contempt of the publique, have a curse up­on them: And the use of the publique, with the neglect and con­tempt of the private, have the same curse too: for both th'one and the other are indeed not used but abused.

8. Thus we have given you an account of the way the Lord [Page 25] hath been pleased [...]o draw us unto by His good Word and Spi­rit, and to fix our foot-in; how also wee have passed-over the offences, have been given to us in our way; and removed, as we could, those, that have been taken against us; more we have to say, but we referre it to another place; yet this we cannot for­beare to say, That wee finde this way so pleasant and good, so saith the Spirit (the flesh is a flug, an enemy rather) and so saith nothing, or else contradicteth and blasphemeth, or would doe so, were it let alone to doe what it would) but so pleasant it is, and so saith the Spirit; That wee would not for a world be in the way, in the dayes of our ignorance we were-in; And wee wish from our hearts so well we wish you, That you were in the same way too, though it be as neglected and reproached a way as the Church her selfe is, This is Zion which no man seek­eth after. A sure way-Mark it is that it is the right way, cleane crosse to the way of the world, where flesh and blood finds Rehoboth roomth enough, nothing to crosse it, or to put it to Cost, therefore right in every mans own eyes, though it be the way to hell, going downe to the Chambers of death But Zions way, or the way to Zion lyeth so crosse to flesh, that it can as well choose to walke upon burning coales, as, upon choice, to walke in this way, till it be mortifyed. The serious thoughts of this put us first to a stand, caused us to looke round about us, and consider in what way our foot stood, To put it to Question, and not take resolution from flesh and blood, Is our way Right? (for indeed, Sir, wee were, we will not say in the same way with you, but in the way of the world we were, while wee lay with the world in wickednesse) Is our way right in our Lord's eyes? For every way of man is, as we reade, right in his owne eyes, Prov: 21. 2. but that way is an abomination to the Lord. Indeed thus through Grace, we reasonedupon the way, and saw clearely, the Lord be­ing mercifull to us, and anoynting our eyes with His eye-salve, That the way so right in our owne eyes, was our owne way, a way of sin and death, very pleasing to flesh, putting it to no cost, none at All, therefore infinitely displeasing to God. And so we con­cluded, That they have a very difficult worke, if not a desperate cause in their hand, who would maintaine, That way right in a [Page 26] man's owne eyes, to be the way of Gods Holy ones, with whom He walkes and they with Him, circumspectly sure, according to their charge in desire and endeavour exactly full up to the rule—But we must contract, we have told what first put us to a stand, and enquire for the old-way, that good way, paved forth as a Causey-way, and traced by the footsteps of the Lord's A­noynted.

2. This moved with us very much to hasten out of that way of the world, so right in its owne eyes, and stirred-up our Spirits a­gainst it as much almost, (for we want his zeale,) not altogether as Paul was stirred, when he beheld those abominable Idolaters; And as Luther was stirred in his Spirit against Popery, observing the Popes giving pardons for we know not how many yeares; Indeed we have heard, that gave the first offence to that Gideon of our times, or but a Century of yeares by-past. And how did he be­stirre himselfe after that time (take it in passage and make use of it) to render Popery (that rode-way of the world, or Nationall Church there right in its owne eyes) so corrupt and stinking as any Carrion can be in the Nostrills of every man, that hath but the use of ordinary reason, so full of folly and Blasphemy it is? We were saying that this moved with us very much to hasten-out of that way of the world, to wit, The observation we made by our eye and eare of those abominable useages, those prophane mixtures in Gods-house, we meane the meeting place for God's people, al­lowed and countenanced by the Stewards there. Why? no man so uncleane though he wallowes like a swine in all the [...], the Myres and filths of the world (2 Pet. 2. 20.) yet cleane e­nough being a washed swine, we meane, upon account, of his In­fant Baptisme, to be a welcomed ghest unto the Lord's Table. Once more, Why? No man so bad, though worse than any Infi­dell, a jearer, a scoffer, a scorner, that sets a City on a flame, that will doe unjustly for an half-peny-gaine, when a heathen would not doe it for lesse than a kingdome; A man that declares his sin like Sodome, he hides it not why yet he was Baptized, and is a wa­shed swine, and upon that score he must be admitted, as a worthy guest to the Lord's Table; So soone as we were enabled through grace, to make observation of these Doings in Gods-House, wee [Page 27] hrst'ned-out of that rode-way, by His good Hand with us, as Lot out of Sodome. And God forbid we should looke towards it any more, unlesse with loathing; as one said of that City of Gods Curse, Rome, when he left it, and had set his backe upon it, Roma vale, &c.

And now, Sir, we are come neare you, and must yet come nea­rer, for we must take-in here at the close of this, what we purpose­ly omitted at the beginning or entrance upon it; That wee may shew the Reader, the ground of your Confidence (such as it is) That we were not able to hold forth the truth of our way, and walke therein, Why? Because it is different from, if not contrary to your way and walke, which is the same, as we fully understand now with Mr H.

Wee must be larger here that we may be plainer, so as he who run's may reade us and understand us.

SECT. V.

THus it was, and this the Truth of the matter; vvhile you were enjoyning us our taske you were pleased to instance, shall we say, or not rather to glory in Mr Hs, vvho had taken-up Sheild and Buckler, as your great Champion to maintaine the Truth of your way, vvherein he had done so worthily, sad you, that though there vvas one found, vvho made reply to his first booke (as you call it, we as was said must call it, The vvorke of his flesh) yet there was not one found, that would undertake to Answer his second, being a matter as you thought too high for the under­taker.

To this we replyed nothing, having indeed nothing to reply, For we never heard of the man before; but speaking of these things, as our Duty vvas, to our Minister at our meeting, as the manner is, and desiring his counsell and best helpe about it; for wee thought it very unbecoming our profession, our way and walke, And very unanswerable to all that, which our Lord God [Page 28] hath shewed us, wrought for us, and in us, if vvee should sit still, now looking one upon another, and keepe silence in such matters as these, being so charged to speake to them, and to speake-out; else you vvould say, for so you said, you would take silence for a grant, That our way was nought, vvee did not speake for it, it was because we could not, vvee had nought to say for it. In the midst the Debate of these matters, mention was made of M H, and of the sweet relish his name had at your tongues end, vvhich made some of us to thinke he vvas another Simon Magus, Some groat­one, and indeed so he is, as he was among the people, being as vvee may heare afterwards, the Master of the Herd. Notwith­standing vvee must not conceale this, That when our Pastour heard that Gentleman named and boasted of by you, he stood as a man, vvee know not whether more wondring or greiving, (so deare are his respects to you, Sir, if you could see it) for he pro­fessed, he more than doubted, This would greatly disparage your Name and your Cause; and he added this, which he made very cleare unto us, That many men had done unworthily, but that Gentleman exceeded them all; O how hee vaunteth himselfe, speaking of his owne in every line! his Mode, who is an advocate for a Nationall Church; oh his monstrous conclusions! his wre­sted quotations! his uncouth Philosophie! his consequentiall blasphemie! as a worthy Divine speakes upon another account. O the vomit cast upon the Scriptures, and our Deare Lords prac­tise! O the filth he belcheth out upon D. D. which modestie for­bids us to expresse. Many have done most unworthily, this Gen­tleman exceedeth them all; worse than the worst, as impudent as impudence it selfe. No man, said you, answers his second booke, This was written before the Authour knew any other Answer to Mr. Hs. but by D. D. It is, thinke we, because the first answer was so full and cleare, and so mauled the man, That had he not been so impudent as was said, and animated by the Spirit of the world, he had not rose-up the second time: But his old-father and great Master found him more worke to doe for his children and servants the men of the world, and he must doe that, which he hath seene with his father: And being bound to such a Master he must obey, and he that hath such a Driver must run. Our Minister (for so he said at that time) put himselfe to the losse of a little time in reading-his worke of the [Page 29] flesh, and paid that charge fully and with advantage by reading the Drs Answer thereunto; Yet for the worke it selfe he could hardly say of it, what Erasmus said of Seneca; If you looke upon Si inspicias il­lum ut paganus Christiane scrip­sit, si ut Chri­stianus paga­nicé. him as an heathen, then he seemes to write like a Christian; but if you looke upon him as a Christian, then he writeth as an heathen: So said our Pastour at that time. Quickly after some of us did read the man our selves, hearing so contrary and various a report of him, yours for his goodnesse, and soundnesse; our Pastours for his badnesse, and rottennesse. And truely when we considered the portion of Scripture he tooke to prove Free Admission of all to the Lord's Table; We may take that Learned Man's words, which Dr. Owen pag. 189. he applies to Mr B: and apply them to this Gentleman Mr Hs; ‘He made mention of that portion of Scripture, Mark 14. 23. That he might have the honour of cutting his owne throate, and destroy­ing his owne Cause; or rather God in His righteous Judgement hath forced him to open his mouth to his owne shame. Indeed, Sir, these are our thoughts, be pleased to take them in passage.’ That he your said Champion, and Leader of the Herd, underta­king from sacred Writ to cleare your way, hath extremely con­founded it, so marred the very face of it, cast such a spewing upon it against his will, that we can hardly thinke, that any one of a sound mind will walke in it. And wee should looke upon it as a glorious providence, That the said Gentleman hath undertaken your matters, for now we are perswaded, that all the Ministers of that perswasion, shall be fully manifested now, and their folly un­to all men, as Mr Hs. now is; and as yours will be, if you look not well to it, which, the God of all Grace, give you grace to doe, Amen.

So now Sir, in the strength of the Lord wee are girding our selves unto our worke you have enjoyned us, Probé doctus qui probus est; in these matters under Debate between us, He is lear­ned enough, who is honest enough; for if he hath Logicke enough to hold forth this in the Negative, that foure-feeted swine must not have admittance into your Parlour, bed-chamber or closet, are not comely guests to sit with Saints at a common Table; then he hath not honesty enough if he resolves not this in the Negative also, That two-footed swine are not to be admitted to the Lord's [Page 30] Table, to communicate with Saints there. Si natura negat facit indignatio versum, If nature deny, yet indignation will make a man a Poet, was said of old. So wee say now, the indignation we have against the horrid doings in Gods House, at the Lords Table, committed by the Stewards there, will make us Logicians good enough, for the argueing of these matters, and rendring them an abomination to every godly man. So we have concluded, he is a Logician good enough at these matters, who is honest enough. And so we proceed.

Besides we know of Whom to aske Wisedome and strength and all; Therefore, though we may be every way wanting, we may want gifts and parts, and those acquired abilities, which o­thers by labour and industry have gained in a full measure, Yet blessed be God and Father, for what He hath meated-forth unto us severally as He will. 1 Cor: 12. 11. Math: 25. 15. Eph: 4. 7. and shewne us the way unto Himselfe, the Fountaine and Spring­head of all, whence we may have continuall supply for asking, as our needs require, so be we leane upon Him, keepe His Comman­dements, and doe those things which are pleasing in His sight, put­ting no confidence in the flesh at all, for He will not be All in all to us, till He hath made us nothing at all in our selves. Wee are wofully weake, when we relie on our owne strength: And Glo­riously strong, when we relie upon Him, who alone is the strength of His people; If God be with us, let the weake say they are strong. It is the Cause of God, of His Christ, of His Spouse, and Houshold; He hath, He doth, He will helpe, Si natura negat; if nature be at a stand and can doe nothing, Grace is never at a stand, it doth all, and all freely like it selfe, without our money or money-worth. Wee, as all the Faithfull in the World, serve a ve­ry good Master; None like Him▪ He findes His servants worke to doe, and findes them hands to doe it; He doth His servants worke Himselfe, and given them wages for doing of it. So no matter what be the tongue, so He be the Guide; or the pen, so He be the Hand. Therefore having so cleare a Call to it, we will hasten to the worke. Though non sunt haec litigandi tempora sed orandi, these times call for prayer rather. But the wise God hath disposed it so, and will enable for this, and not let the other un­done; [Page 31] for prayer hath gott more victories than Disputings have done. And vve doe not doubt but prayer will doe its part now.

And this may remove the checke in the way which is, That up­on due observation, there is little good done by Disputes of this Nature. One amongst us doth remember; That going with his Minister keeping his turne at a Lecture, you know where, he mett with that honest man the Disputer of the Country Mr. N. And after some houres debate, about a Nationall Church, (his Theame alwayes, together with Infant Baptisme, and free Admission by Priviledge thereof) the hearers went away as wise as they came; onely all the Advantage that was, was wheeled about to the un­reasonable and wicked-mans side, so be he were borne in Eng­land, and baptized there, If washed, though a swine, all was well, and his right to all Church Communions unquestionable. Though wee hasten, what can be, to a close of this, yet wee will take-in this in passage to Informe the Reader, That this good Man fetcheth all his strong Arguments, as arrowes out of a qui­ver, so a worthy Divine told one of us, whereby he argueth for free Admission of all to the Lords Table: Dogges and Swine and all, (for if all be admitted, then all such will be there) from their Birth-priviledge, they were baptized, therefore eo nomine to be admitted. This will be our Theame in due place, for once and a­gaine wee shall meete with it, onely this here we would speake unto it And

SECT. VI.

TRuely, intending heartily the Readers information, as plaine and rude in knowledge as our selves are, vvee would make an homely supposition here; for so, haply, wee plaine men may prevaile more than by argumentation, so little is our skill that way. Wee would suppose now a foure-footed swine sitting with this Saint (such he is in our account, wee hope, and in his Lords account also) at his Table, in his Hall, or Parlour. Spectatum admissi risum teneatis amici? Our good Friends, Could ye for­beare laughing, beholding such a swine, and such a Saint sitting together? Spectatum admissi sletum teneatis amici? Our Deare Friends, Can yee forbeare weeping, yea bitter mourning, and yet [Page 32] approove your selves Freinds of Christ, and Followers of God as Deare Children, beholding such guests as these, Believers and In­fidells; Disciples and Drunkards; Holy-Ones and worse than the worst Heathens; Saints and Swine, vile and loasome Ones as Sin and Satan can possibly make them, little better than Raunters, not halfe so hansome and comely as Quakers, sitting in their own cloathes, but not in their Right minde at the Lords Table? put­ting the Cup to the Mouth, as boldly venterously, and impudent­ly, as hee did the bottle, Hab: 2. 15. Poyson Montanus renders it, as pious and Learned Mr Greenhill tells us on Ezek: 16. pag. 281. Can yee forbeare weeping, beholding all this? All these disho­nours put upon the Lord Jesus Christ, who Loved you, and gave Himselfe for you; and washed you in His own blood? And then ad­mitted you Himselfe, to be his ghests at his owne Table, &c? Can you? Wee thinke ye cannot forbeare weeping; beholding such an affront offered to your Lord Jesus Christ, in His owne house, by His Stewards there at His owne Table; Is it not more provoking, if more can be, than once it was, when they sett their Threshold by Ezek. 43. 8. Adhibendo 111 ditauenes suas ad. praecepta mea. the Lords Threshold's, and their posts by His poasts; that is, as Ju­nius there mateing the wisdome of God with the follyes of men? Wee thinke these horrid Doings at the Lords Table more provoking; but judge yee.

Once more; Can ye forbeare weeping or sighting with the break­ing of your loynes? while yee behold so many poore wretches (poore indeed, miserably poore, because so rich in conceite, Rev: 3. 17. and now, in conceite too; so highly dignified and advanced, though indeed as Haman was upon the Gallowes) sitting together, and drinking poyson one after another, as greedily as the Drunkard doth sweet Wine? If wee long after one another in the bowels of Je­sus Christ, Phill 1. 8. Vide Zanchi. wee cannot but shew it to those, who having no know­ledge of themselves, can have no bowells for themselves, nor their Ministers, we feare, any for them.—But wee will not prevent our selves: This is the chiefest Head of our controversie. Onely meet­ing with this good Man, and knowing his Genius, wee could not doe lesse than what wee have done: For wee would have no good Man, whom we would faine account a Saint, be of Mr Humph: perswasion: This man is looked upon by all the Godly, we thinke, as a starre in our heaven; and wee looke upon him as such an one [Page 33] too, yet wee may speake of him, as wee have found him, to be (yet love and esteeme him never the lesse) moving sometimes excen­trically, and out of his spheare; and as one that never read holy Tindalls good Letter to his Deare Brother Frith.

A short word more, and so to adde to that we were saying; That this carries all; Wee are borne in a Church, and Baptized there. Why it is the fac Totum, the One thing necessary, the onely thing required, so farre as wee can read or heare; To give us right to, seize-on and delivery of all Church Priviledges: If we are borne in a Church and Baptized, which necessarily followes, then wee have enough, for eo nomine—whereunto in its proper place; For with the Men of Mr Hs: perswasion, To Deny the Lords Supper to Baptized persons, though never so deboysed ones, is as silly, yea injuriously done, as for a schollar readily to grant the premisses, and willfully to Deny the Conclusion. But

This now comes to be enquired into and debated-on. What the issue will be, the Lord knowes. He will have Glory sure e­nough, For that cleane thing, as worthy Mr Huit upon Dan: phra­seth it, He can extract out of our filthinesse, whether wee will or no. But this is commonly the fate of all Mouth-Disputations a­mong us Country-folke, It engendreth strife, for comming neare together to dispute our matters, strife ariseth about words, then wee fall-off from the maine buisnesse, or leave it, as papers, in a flame. Indeed Disputes among us, (whereto wee ignorant, ones are marveilously inclined) who can better manage a spade, and hold to the Plough much better than to an Argument, serve to stirre, or blow-up a sparke to a Coake, and the coale to a flame. Thus too commonly. And then how great a wood, a little fire kindleth? The Doings now adayes, and Doatings upon some que­stions make full proofe thereof.

Notwithstanding here is the Comfort; there is a Remedy a­gainst all this. The good Lord shew it us, and make application of it to us. Amen.

Before wee close wee will observe worthy Mr: Baxters words, for mostly they are very cleare, teaching, and weighty when he speakes of matters necessary for us Country-folke to know and understand; these are his words; Points controverted are better written than preached; and read than heard. And your selfe said [Page 34] well; Note downe your Allegations and proofes, and ground them upon Scripture. This wee shall endeavour to doe looking up to Him, who leads us into all Truth, and teacheth the simple folke his way, so as they now become fo [...]les, and so are made wise indeed, shall not erre therein. Truly wee have studiously minded this thing, how to make this our undertaking, to become a worke of Faith, and Labour of Love! Wee remembred heartily there is 1 Tim. 6. 4. [...]. much Doating now adayes about questions, so as wee make cleare proofe, as the greeke word is, wee are sicke and languishing: wee sooner dispute about Faith than live by Faith; Wee talke more of Godlinesse, than of being so indeed. Whence it was, That Saint of God on Earth now in Heaven, old Mr Dod never loved to med­dle in Controversies, giving this Reason, He found his heart the worse, when he did. Wee see then what wee ought to doe, looke­up to God more earnestly, stretching-out our prayers unto him; Luke 22. 44. [...]. That wee may move in all meeknesse; knowing wee are no more freed from all errour, than wee are from all sinne; And that one man may conceive him-selfe as certaine of his errour, as another Man of his knowledge; That so our Controversie here may be wholy ma­naged, in reference to practise, not to parties; not that wee (for what are wee? but breathing peices of earth, and little better in sight than so many Crumbles of dust) not that wee, but Truth may have the victory; and our Dispute may serve wholy to ad­vance, in our selves, and the Readers, the power of Godlinesse. For vurely Errour from the Truth is best confuted, by holding-forth of the Truth, and clearing it to the World, That our soules doe cleave to it, delight-in it, and Cannot but doe all wee can for it.

That the purity, Truth, and goodnesse of our Doctrines may be held forth, and adorned by the Truth of our practise, purity, and godlinesse of our lives, is the Prayer of all the Godly in the whole World, Ministers and People, whereunto they with our selves, adde that Signall Conclusion, Amen.